S TA R - K K O S H E R C E R T I F I C AT I O N
ד ב אלטי מ א ר
הכש ר ו ת
ועד
Kashrus Kurrents FA L L 578 0 - 2 019 | V O L U M E 42 N O . 4
FA L L 578 0 - 2 019 | V O L U M E 42 N O . 4
A TIME & PLACE FOR
ALMOST EVERY THING
Undercover:
THE HALACHOS OF SCHACH RABBI MOSHE HEINEMANN S TA R - K R A B B I N I C A D M I N I S T R AT O R
Introduction: Years ago, on a transatlantic flight, I had an interesting exchange with another passenger sitting across the aisle. He was traveling with his family, and they were obviously very European. Out of curiosity he asked, “What do American children eat for breakfast?” I responded, “All varieties of cold cereal;” that is the anchor of the All American breakfast. He reacted with a tone of disdain, “That is what we would feed animals!” I countered, “So, what do you serve your children?” “Porridge!” was the reply. Porridge, I said to myself. That’s the staple of the Three Bears! Of course, every country has their own breakfast menu and what one culture might consider to be an elegant repast would not pass muster in a different district or region. In fact, the laws of בישול עכו”םreflect these differences of זמןand מקום, time and place. What qualifies as ( עולה על שולחן מלכיםfit for the king’s table, a fancy repast) in one country or society would not qualify in another. What once was never eaten raw, “ ”אינו נאכל כמו שהוא חיis presently very fashionable. In order to understand contemporary applications of what does and does not qualify as בישול עכו”ם, we must define its parameters and reasons for our ’חכמיםs implementation, its constraints and how it applies to our contemporary זמן and מקום. בישול עכו”םoccurs when certain foods comprised of 100% kosher ingredients are cooked by a person who is not required by the תורהto keep kosher. Why was בישול עכו”םinstituted? There are two reasons why our חכמיםenacted this restriction: First, as a precaution against inadvertently eating non-kosher food; second, as a prevention against unnecessary socialization that could lead to intermarriage. In situations where בישול עכו”םwould present a problem, our חכמיםhave instructed us that this disqualification can be avoided by having an observant Jew perform an integral part of the cooking process, such as turning on the fire. When a יהודיassists in the preparation, we say that the prohibition of בישול עכו”םhas been lifted. C O N T I N U E D O N PA G E 5
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When our תורהspeaks about the Festival of סוכותit states,""חג הסוכות תעשה לך באספך מגרנך ומיקבך,1 “The סוכות holiday should be observed at the time that you harvest your grain and your wine,” during the fall. Our חכמיםhave taught us that this פסוקhas another interpretation. The סוכה, in which we dwell during this חג, should be made from the unused parts of the harvested grain and wine, namely the stalks of grain and twigs of the vine. These are the items that should be used for the סכך, the covering, which is placed on top of the סוכהinstead of a permanent roof. Our rabbis have further taught that this directive, פסולת גורן ויקב, includes other items that are similar to stalks and twigs that are no longer attached to the ground and cannot become ritually impure, טמא. Unfinished wood slats, corn stalks, and palm branches are popular varieties that satisfy the criteria for סכך. Many natural materials are not qualified to be used for סכך. Leather is a natural product that does not grow from the ground; neither do cement or natural materials such as metal, none of which may be used for סכך. All types of foods are not kosher material for סכך. Included in this הלכהare grain husks that have some grains remaining in the husks. Wood products that are cut and shaped into vessels, utensils or equipment that is tubular would not qualify as סכךbecause these products can become טמא. Even if the wood vessels were to be broken and unfit for their original use, and can no longer become טמא, they remain disqualified. Although hollow, bent wooden pipes would not be kosher for סכך, hollow bamboo poles would be kosher because they grow hollow naturally and were not fashioned by anyone with the intention of putting things into their opening. Straight wooden pipes without indentations would be kosher, as would wooden beams, even those with imperfections in the wood. However, the custom is not to use them. C O N T I N U E D O N PA G E 2 1. יג,דברים טז
Inside THIS ISSUE
A Time and Place for Almost Everything ������������������������������������������������������������������������Page 1 Undercover: The Halachos of Schach...................................................................................Page 1 Medicine On Shabbos ...........................................................................................................Page 3 New Under STAR-K.........................................................................................................Page 10
RSHIP IN K ASHRUS EDUCAT ION